Yaser Birjas – Taseel Class 66
AI: Summary ©
The speakers discuss the benefits of seclusion and the negative consequences of backbiting, as well as the negative impact of mixing with people and the struggles of a bragging cow. They advise avoiding negative thoughts and avoiding hardships, protecting one's reputation, and dealing with people they have been working with. The speaker also advises avoiding negative thoughts and avoid them by doing something, and to deal with people they have been working with and not pretend they have anything.
AI: Summary ©
And they plough the fields and go with
the animals, so they're already there, out there,
so they take time for themselves.
And they reflect, and they look at that,
and look at the Prophet, salallahu alayhi wa
sallam, he spends his days and nights and
weeks in the mountain.
Why is that?
He wants to be in seclusion so he
can actually purify his mind and his heart
and his intention, and so on.
So that's something that used to be in
the past.
Today, unfortunately, because of the fast-paced lifestyle
that we have, the bombardment with all these
images and technology and events and so on,
it's hard for people to focus on being
alone or focus on seclusion.
So when he says this is very good
for someone who's at the very beginning of
the path, like if someone wants to start
doing ibadah and start doing tahajjud and reflection
and so on, he goes, seclusion will be
very good for them, which is true, but
what does it require from you?
Extreme discipline.
If you're not well-disciplined, you can't achieve
that.
So you're gonna have to abandon a lot
of comfort from this dunya, like the comfort
of having access to technology, to your phone,
to your laptop and iPad, and you're gonna
have to stay away from that and try
to focus on yourself.
So he says, basically, So if someone wants
to start having this very private connection with
Allah subhanahu wa ta'ala, if you want
to start having this private time with Allah
azza wa jal, you're gonna need a lot
of seclusion.
So it'd be good for you to start
with this inshallah wa ta'ala.
Okay?
A wise man was asked, where did asceticism,
zuhd, and solitude, khalwa lead the worshipers to?
He said, finding intimacy, unz, in the worship
of Allah.
Like one of those wise people once was
asked like, you know, being alone and seclusion,
what did that benefit you?
What did you get with that?
What did that get you?
Qala al-unzu billah.
Which means what?
That just simply having that, finding that enjoyment,
being in the company of Allah subhanahu wa
ta'ala.
Had that very intimate connection with Allah subhanahu
wa ta'ala.
Like there's a big difference between someone coming
to the salah, dragging their feet to the
ibadah, versus someone crying when the salah is
over.
Big difference.
Because you were enjoying it.
You had that sense of relief and comfort
in your heart versus feeling dragged to the
ibadah.
So this man was asked, what did that
give you?
I mean, you've been going in seclusion for
so long.
Did you benefit anything from this?
He goes, of course.
I learned to enjoy the company with Allah
subhanahu wa ta'ala.
Yes, I might be alone, but I'm not
lonely.
Just like many people will probably be with
a lot of people.
A lot of people.
So they're not alone physically, but they're very
lonely.
Because yes, they're in a crowd.
They don't feel belonging.
They don't feel connection.
And they feel just completely out of place
versus being alone.
But you have this beautiful connection with Allah
subhanahu wa ta'ala.
Uwais Al-Qarani said, I do not believe
that a person who finds tranquility and intimacy
in the worship of his Lord will ever
find the, will ever find the same in
anything else.
Like he's saying, look, if you really enjoy,
if you have the savor, the sweetness of
it one time, you can never enjoy anything
else.
Absolutely.
You remember when you first went for Umrah,
when you first went for Hajj, like I
remember first time when I, alhamdulillah, when I
was student in Medina, we did four years,
every year we go to Hajj.
So every year when people are praying Eid
al-Adha, we were doing tawaf and doing
Hajj.
The first time I wasn't there, I was
in Bosnia.
When I left from Medina, went to Bosnia
over there, I remember when the imam was
delivering khutbah al-Eid, Eid al-Adha at
that time.
My friend was sitting next to me and
I don't know what happened, I start weeping,
not even crying, I start weeping literally.
And my friend is just kind of calming
me down, just like, it's okay, what is
going on?
What is it?
I said, I cannot believe that we're sitting
here in the masjid.
Like after savoring the sweetness of being in
Hajj, four years back to back, during student
studying in Medina, that first year without being
there, it just, it was difficult.
It was so hard, subhanAllah.
So yeah, when you savor the sweetness of
something, it becomes so difficult to stay away
from it.
So if you savor the sweetness of khalwah,
the sweetness of ibadah, the sweetness of tahajjud,
the sweetness of fasting Mondays and Thursdays and
enduring the thirst for the sake of Allah,
if you savor the sweetness of that, you
can never go back again.
You always want to do more of this
inshaAllah ta'ala.
So if you would like to start enjoying
your ibadah, you have to endure it long
enough until you savor the sweetness of it
and then you'll go from there inshaAllah ta
'ala.
Know that if a person has facilitated for
himself in finding pleasure in the worship of
Allah through constant remembrance, dhikr of Allah, or
acquiring the knowledge of Allah through constant contemplation,
then dedicating to do that is better than
all the things associated with mixing with people.
Like he said, he made a very general
rule right now.
He says, if going in seclusion is gonna
result in you coming closer to Allah azza
wa jal and knowing Allah even more and
more, which is gonna give you taqwa obviously,
see that will be better than any kind
of intermingling or mixing with people for whatever
reason.
Doesn't matter what the reason is.
If being in seclusion brings you closer to
Allah subhanahu wa ta'ala for sure, then
it's better than any kind of gathering that
you might be in.
But if being around the people or being
in seclusion, it's gonna be nothing but just
wasting your time and end up being on
the phone and on social media and all
that kind of stuff, so what's the point
of it?
You can start tasting that actually during i'tikaf.
Although with all due respect, the i'tikaf we
do these years in the masajid, it's not
the same i'tikaf.
The i'tikaf is supposed to be getting alone,
staying alone.
But now mashallah, the majlis is always full
and people are always there, so it's a
social event.
It has become a social event.
And it kills the benefit of it.
So yeah, if you wanna do i'tikaf, it
has to be very unique.
The second benefit, solitude entails isolating one from
sins, uzla and ma'asi, which often are
committed as a result of mixing with people.
These sins are for.
So what he says right now, if you
decide to stay with people or at least
if you're intermingling with people, you're most likely
gonna fall into one of those four sins.
If you are around the people, you're most
likely falling into one of these four sins,
if not even more.
So therefore, uzla, go in seclusion, will spare
you the trouble of going through these four
things.
What are these four sins that happens?
As a result, natural result of being with
the people.
Now.
First, this concerns backbiting because the custom of
the people is to rinse their mouths with
talking about the honor of other people and
to engage in backbiting for fun.
Thus, if you mix with people and engage
with them in their talks, you are bound
to sin and be exposed to the wrath
of Allah.
If you decided to remain quiet while other
people are engaging in backbiting, you will still
be their partner in crime because a person
who listens to backbiting is considered to be
one of the backbiters.
If you admonish them for their backbiting, they
will hate you, backbite you in return, and
thus accumulate their number of backbiting, let alone
the fact that they may also revile you.
So the first one, he says, you're most
likely going to fall into dagheeba.
And it doesn't matter whether you participate or
you don't participate, you're going to be hurt.
You're going to be hurt because if you
sit there and you participate, that's bad and
ugly.
And subhanAllah, the expression he used in the
Arabic language, فإن عارة الناس التمضمض بالأعراض Because
unfortunately, the custom of people, like he says,
they rinse their mouth talking about others, which
doesn't mean a jama'a.
Like they always do that.
And it's very frequent.
And it's so ugly.
Like they keep talking about people subhanAllah in
an ugly way.
And he says that, so that's if you
say, I joined them and you start speaking
with them.
And of course you're going to expose yourself
to the wrath of Allah subhanAllah wa ta
'ala because dagheeba, backbiting, is one of the
major sins.
And what is backbiting anyway?
زِكْرُكَ أَحْخَاكَ بِمَا يَكْرَى When you speak about
them behind their back, about things they dislike.
So some of the sahaba, they kind of
say, قَالَ يَا رُسُلُ اللهُ أَرَيْتَنِ كَانَ فِي
أَخِي مَا أَقُولُ What if it's true what
I'm saying about him?
What if it's true?
Because if it's true, it's still dagheeba.
And if it wasn't, then it's buhtan, which
means slander.
So it's even worse.
So dagheeba, and he says, and obviously, if
you stayed there, but you remained quiet, you
didn't defend the person who's been wronged in
that gathering, you're going to also be liable.
And if you remain quiet or you tried
even to correct them, they're going to start
harassing you and probably maybe even go worse
than that.
And even you're going to be hurt by
that as well.
So look, either way, dagheeba is a place
where you're going to be hurt no matter
what.
So he says, spare yourself that.
Number one.
Number two.
Second, this is related to commanding people to
do the good and preventing them from evil.
Because if a person mixes with people, he
cannot but witness evil.
Hence, if he does not speak against it,
he will be sinful.
And if he stands against it, he will
also be exposed to different types of harm.
Indeed, solitude makes a person safe from all
this.
So he says, because one of our obligation
is to do amr bi ma'ruf an
nahi * munkar.
If you go out there with the people,
you're going to be in one of two
situations.
Whether you see something that you dislike and
it's haram and you cannot say anything, you
cannot do anything.
So you find yourself in a very awkward
situation.
And you might be sinful because of that.
When you're able to do something but you
couldn't do anything about it.
Or you take action, but as a result
of that action, you're going to be hurt
anyway.
Whether verbally, physically, financially, whatever that is.
So the harm is going to come to
you.
Whether you speak or otherwise.
He says, so if you just go in
solitude, you'll be spared of all these issues.
Now.
Third, it is associated with ostentatious huria, a
serious illness that is difficult to avoid.
The first problem in mixing with people is
that person has to show a desire for
meeting the people, which always involves untruthfulness in
some way or another.
Either the person does not desire to meet
them, but has to pretend that he is
sincere or he desires to meet them, but
exaggerates in showing that.
Righteous predecessors were careful when responding to questions
like, how are you this morning?
And how are you this evening?
When one of the predecessors was asked, how
is your morning?
He replied, I woke up this morning while
I am weak and sinful, consuming my provision
and waiting for my appointed time to die.
Like he says over here, look, arria.
You know, being around the people most likely
becomes a competition for people to show off.
Showing off about what?
Whatever that is from the matters of the
dunya.
It matters of dunya.
Whether showing off about your life, about yourself,
about your family, about your clothes, about whatever
that is.
And as a result of that, that leads
people to lie sometimes.
You know, when there's a competition and you
don't want to show people weakness because you
want to show off as well.
So you lie about things.
So that makes you start lying as well.
And that's why he said, sometimes the salaf
rahimahum allahu ta'ala, even they avoid asking
each other, good morning or how's your morning
and how's your evening?
Because if you don't tell them, if you
speak the truth, you might be showing off.
Like asbahnak, like he says over here.
We're very weak.
We feel sinful.
We eat our rizq from Allah subhanahu wa
ta'ala, but unfortunately, you know, we don't
give gratitude.
And I mean, that's a whole long answer.
It sounds like someone is trying to lecture
you because they asked them how was your
day.
Or he says, and he's going to come
to that.
Unless of course, it's a just simple, innocent
question between a brother and sister.
This is what he said about it.
Waelam.
Know that if a person asks another, how
are you this morning?
While the inquiry is not made to the
one's concern, compassion and love for him, then
the question is considered artificial and is for
showing off.
What do you guys think about that?
Like when you ask somebody good morning or
how's your morning?
What he said that if you ask him
this question, you should, you should ask this
question out of mercy, out of concern.
But if you're just asking him just for
the sake of asking the question, he shouldn't
be doing that.
That's what he's suggesting over here.
So what do you guys say about that?
Well, the son of the Prophet ﷺ is
better.
You always need to greet people.
And it's recommended that we greet people.
Afshu salama baynakum.
The Prophet ﷺ says.
So yeah, I would still say afshu salama
baynakum.
Greet the people with a proper greeting insha
'Allah ta'ala.
Naam.
At times a person may ask this question,
but his heart is filled with rancor, hikd,
and resentment, dighd, which caused him to be
interested in hearing that the person is not
in a good state.
To be saved from all that, solitude is
the solution that enables a person to avoid
this.
This is because if a person mixes with
people and does not adopt their manners, they
will hate him, find him annoying, backbite him,
and he will be preoccupied with vengeance, and
this will affect him in his worldly and
religious affairs.
I think it's a bit of an exaggerated
situation over here, but it's possible for some
people.
When you're around people, obviously, and sometimes it's
just this, that's the whole concept of competition
and riya can lead to all these ahqad
and adghan.
Like you hold grudge against people, hasad, which
we spoke about the other day actually.
So all of this.
And as a result, being around them, holding
grudge, people will notice that.
And no one likes to be around somebody
like this, ajma'a.
Really, if you see somebody that they always
comment about everything, they always have something to
say about everything, you just don't want to
be with these people anymore.
So people istaghqaloo, it's very heavy.
And as a result, when they try to
boycott you and isolate you and ostracize you,
you become preoccupied with vengeance, you know, why
they cut you off like this.
So basically, like he says, there are a
series of negative feelings and emotions as a
result of just the whole concept showing up
now.
Fourth, one can be influenced with the negative
traits of people, as this is a latent
illness which the intelligent people are not aware
of, let alone the heedless ones.
This is because...
So what he says here is now the
fourth one is being influenced by other people.
I mean, it's very common in English, birds
of the same feather, what do they do,
jama'a?
They flock together, so we're always together, right?
Also, as-sahib, sahib, which means friends gravitate.
What does it mean when you say friends
gravitate?
It means they can, you know, ya'ani,
brush off you.
And when you rub shoulders with them, most
likely you're gonna get some of these traits.
So if they were positive traits, alhamdulillah, you
get something positive from them.
And if they were negative, you will definitely
get something negative from them as well too.
Now.
This is because if a person mixes with
an immoral person for some time, even if
he internally, Ba'athin, disapproves of him, he
will find that after some time his aversion
from evil will have decreased because if a
person is frequently exposed to evil, he will
find it non-repulsive.
He will no longer feel the effect and
enormity of evil.
If a person is always observing others who
commit major sins, he will belittle the minor
sins that he commits.
Like what he says here, what we call
in the Arabic language, it's actually ulfatul ma'siyah.
Ulfatul ma'siyah, when become very familiar with the
sin until it's become desynthesized.
So you see it, and it's no longer
a big deal anymore.
And unfortunately we live in a society where
certain things happen in this society, ya'ni
in the most conservative time of the ummah,
they become sort of like major sins.
Horrible things.
But we live in this society, we see
it on TV, you read in books, in
movies, everywhere, and it just becomes normal.
Becomes normal for many, many people.
He says that sometimes, being around people so
long, it's gonna make you start accepting and
not complaining about the sins that you're committing.
Naam.
Similarly, if a person examines the condition of
the predecessors in asceticism, zuhd, and worship, ta
'abad, he will look down upon himself and
he will have a low opinion of his
acts of worship.
This will spur him to exert himself in
the worship of Allah.
These facts show the intent of a person
who said, when the righteous people I mentioned,
blessings descend.
Naam.
Keep going.
Among the things which demonstrate if a person
is constantly encountered and seen, that when most
people see a Muslim who has not fasted
in Ramadan, they will almost regard such a
person to be a disbeliever.
In contrary, these Muslims may see a person
who prays after the prescribed time, yet will
not be as much repulsed from him as
they are repulsed by a person who does
not fast at the prescribed time, despite the
fact that missing one prayer for no valid
reason takes a person out of the fold
of Islam.
So that's according to the Hanbali school, obviously,
which is, in the Quran, is Hanbali.
But he's bringing an example, he goes, look,
because salah is very common, it's frequently done,
right?
So as a result, we see a lot
of people who don't pray regularly.
And because it's very common to see people
who don't pray, so when someone misses salah,
we don't think it's a big deal.
Because a lot of people do that.
But when it comes to Ramadan, and you
see somebody breaking their fast during the day
of Ramadan, you're just like, audhubillah minash shaitanir
rajim.
Although, abandoning salah is worse.
And even one salah is sufficient, according to
the Hanbali school, to take the person out
of Islam.
But because it's a very common sin, so
we get used to it.
Abandoning salah versus Ramadan, which happens once a
year, so it becomes so big deal when
you see somebody not fasting on Ramadan.
There is no other reason for that notion
except that prayer occurs frequently and many people
are negligent in it.
Similarly, if a jurist wears a silk garment
or a gold ring, people will disapprove of
him severely.
However, if they may see him backbiting people,
they will not consider that to be a
major thing, despite the fact that backbiting is
more serious than wearing silk.
I think it's a very obvious explanation.
You see somebody, a faqih or a alim,
maybe wearing silk or something like that, just
like, But if you hear him speaking ill
about somebody else, probably he would be quiet.
So that's why when we get used to
something, it loses its importance, value or significance
now.
Nevertheless, due to the fact that people hear
others backbiting people many times and they see
backbiters, the effect of backbiting has disappeared from
their hearts.
Therefore, it is important that you realize these
issues and be aware of associating with people
because what you will see in people is
what will mostly lead you to be greed.
It was what is what will mostly lead
you to be greed, on acquiring worldly things,
heedless of the afterlife, disregarding sins and weakening
your desire, to engage in acts of worship.
Therefore, if you find a gathering where Allah
has mentioned, do not leave it because it
is a spoils of a believer.
So what he says, look, therefore, be careful.
Even if you associate yourself with people who
are not necessarily committing sins, but if they're
not, if they're not encouraging you to do
something good, if it doesn't bring you closer
to Allah subhanahu wa ta'ala, most likely
they're taken away from the importance of ibadah
for you and making you start considering some
of those sins are easy to commit.
Basically he said, look, therefore, and the Arabic
as it says, qal fain wajatta majlisan fihi
rikrullah.
If you ever find a majlis, like for
example, this gathering, they remember Allah azawajal.
He says, make sure that you never, you
never abandon this.
Fainna ghanimatul mu'min because that's the true spoils
and protection for the believer.
May Allah subhanahu wa ta'ala protect us
all, ya rabbal alameen.
So we'll stop at this one inshallah wa
ta'ala and we'll continue the third fa
'idah when we come back after the winter
break, inshallah azawajal.
Right in time, masha'Allah.
Are we timing?
Okay.
You're reading?
Okay.
Alhamdulillah rabbil alameen.
Sallallahu wa sallam wa baraka anabiyyina Muhammadin wa
ala alihi wa sahbihi wa sallam wa tasliman
kathiratan ma'ma ba'd.
Tonight, inshallah wa ta'ala, we're studying the
book from the book of Imam Ibn Rajab,
rahimahullah, Jamil Ulum Al-Hikam.
Hadith number 36.
Hadith number 36.
Hadith Abi Huraira radiyallahu ta'ala wa ta
'ala an Rasulullahi sallallahu alaihi wa sallam annahu
qal.
By the way, this hadith, my dear brothers
and sisters, is one of the most valuable
hadith and that's why Imam Nabi, rahimahullah, included
in the 40 hadith.
Because it has some of the major principles
about brotherhood and establishing a strong community and
strong ummah, caring for one another and helping
each other and looking at what's priority in
our lives.
It's a very important hadith that each line
in itself, like every statement, wallahi, it's worth
an entire lecture if not even an entire
conference just to study it.
But we're gonna be covering this inshallah wa
ta'ala in these sessions inshallah wa ta
'ala.
So the hadith, Hadith Nabi sallallahu alaihi wa
sallam here has seven points inshallah that we're
gonna be covering.
Qala sallallahu alaihi wa sallam, man nafasa an
mu'minin kurbatan min qurabi al dunya nafasa allahu
anhu qurbatan min qurabi yawmin qiyama wa man
yassara ala mu'sirin yassara allahu alaihi fi al
dunya wa al akhira wa man satara musliman
satarahu allahu fi al dunya wa al akhira
wa allahu fi awni al abd maa kana
al abdu fi awni akhi wa man salaka
tariqan yaltamisu fihi ilma sahala allahu lahu bihi
tariqan ila al janna wa ma jalasa qawmun
fi baytim min biyutillah yatloona kitab Allah wa
yatadarusoonahu fima baynahum illa nazalat alihimu sakinah wa
ghashyatuhumu al rahma wa haffatuhumu al malaika wa
dhakarahumu allahu fi man indah wa man battabihi
amaluhu lam yusri bihi nasabuhu al haditha rawahu
muslim let's see the translation inshallah wa ta
'ala easing
someone's distress Ibn Rajab rahimahullah he narrates the
hadith Salim, bring the microphone closer bring the
microphone closer Abu Huraira radiallahu anhu narrated that
the Prophet sallallahu alayhi wa sallam said whoever
eases a distress of the world for a
mu'min Allah will ease one of the distresses
of the day of rising for him that's
number one that's the first statement statement number
two whoever makes it easy for someone in
difficulty Allah will make it easy for him
in the world and the next life so
that's the second one the third one whoever
conceals the wrong action of a Muslim Allah
will conceal his wrong action in the world
and the next life now number four Allah
is ready to help the slave as long
as the slave is ready to help his
brother number five whoever travels on a path
seeking in its knowledge Allah will smooth for
him by it a path to the garden
number six if people gather in one of
the houses of Allah reciting the book of
Allah studying it together and teaching it to
each other tranquility will descend upon them mercy
will cover them the angels encircle them and
Allah remembers them among those who are with
him and the last one number seven whoever's
deeds hold him back will not be advanced
by his lineage Hadith Rawaha Muslim so these
are the seven statements mentioned in this hadith
and each one of them is so valuable
Imam Ibn Nawawi Rahimahullah he comments on the
narrations then he added an extra one in
one of those narrations he goes we can
add an eighth statement to the hadith here
which is mentioned in another narration can you
read that narration Al-Aamash?
in the following page where it says Al
-Aamash added Al-Aamash added in the text
of the hadith whoever forgives a Muslim then
Allah will forgive him his slips on the
day of rising so this narration actually itself
Imam Ibn Rajab Rahimahullah is not going to
explain in the Sharh but he's going to
focus on the seven statements that were mentioned
in the original hadith of Abu Huraira so
to explain it really quickly over here he
said whoever forgives a Muslim Al-Iqala in
the Arabic language when you overlook when you
forgive when you kind of like do what
we call Safh so when you overlook and
forgive Allah SWT will forgive you on the
day of judgment like look I mean you
have the right you have the right to
seek justice which includes that you maybe retaliate
and take your Haqq back but if you
choose the path of Ihsan and overlooking and
forgiving that's better for you that's what the
hadith of this generation says so let's go
to the first point Insha'Allah on the
bottom of the page or middle half way
to the page Allah
will ease a distress of the day of
rising for him this refers to the recompense
being in a similar form to the action
and there are many textual sources in the
same sense such as in his saying before
we get to the saying of the Prophet
SAW so here Imam Ibn Qudamah Imam Ibn
Rajab SWT he immediately starts taking this hadith
and explaining a different concept he goes this
statement in the hadith when the Prophet SAW
says if you ease the distress of somebody
in this world Allah will ease your distress
in the Akhirah this is basically equal payback
what does that mean?
if you do something good I will give
you something equal to that if you do
something bad I will do something equal to
that it's an equal payback so if you
choose to do something good then the result
for you will be also good if you
do something bad it will be bad as
well he says look this is a principle
that Allah SWT established which when he says
which is basically kind of like quoting all
these hadith that will come later right now
inshallah so he's going to give some examples
from these examples and if you see the
green here some of these are the examples
so the first example such as in his
saying SAW of his slaves who are merciful
like show mercy he says show mercy on
earth and the one in heavens will show
mercy to you that's from the hadith of
Nabi SAW the Arabic expression for this principle
is called which means the recompense is equal
to your deed what you've done so the
same thing it's an equal payback so he
says SAW that Allah SWT will show mercy
those who show mercy the second one so
if someone is enjoying unfortunately the opportunity of
taking advantage of the weak and the vulnerable
and torture them in the dunya Allah SWT
will take revenge for these weak and destitute
and take revenge for them by punishing this
individual again now in the hadith the Prophet
SAW mentioned another two words what's
the difference between these two words a distress
is a tremendously severe thing that pitches the
person who experiences it into anxiety and to
ease it is to make it lighter for
him and it is derived from relaxing and
removing a strangling cord as if one slackened
a strangling cord so that the person could
take a breath so he says is basically
alleviating it's not removing completely it's just like
when someone you know is choking you and
then they give you a chance just to
breathe again you feel choking and then you
can breathe again a little bit and then
you feel choking again so it's not complete
deliverance out of this crisis it's alleviating it
that's called tanfees in the Arabic language the
second term here deliverance or tafreej is more
tremendous than that which is that one removes
the distress so that his anxiety is distress
and his worry and unhappiness disappear so the
reward for easing is ease the reward for
deliverance is deliverance as in the hadith of
Ibn Umar r.a and the two are
united in the hadith of Ka'ab Ibn
Ujrah so in this as you can see
here he says look therefore choose for yourself
if you would like to help somebody would
you just do tanfees or tafreej which is
better for you tafreej which means if you
can remove the entire hardships for them that
would be great but if you couldn't at
least which means make it easy for them
so that's the difference between these two things
then he is gonna quote more a hadith
for the same principle which is how that
Allah subhanahu wa ta'ala will reward or
punish based on what people do so they
have hadith at-Tirmidhi that is at the
bottom of the page and we're gonna move
on inshallah ta'ala then we have Ibn
Abid Dunya in the next page he also
mentioned another story about the day of judgment
and then also Al-Bayhaqi r.a he
who speaks about the people of jannah and
people of jahannam when they speak with each
other so these are examples and only narrations
to emphasize and affirm the principle that he
spoke about earlier that al-jaza'u min
jins al-amal Allah subhanahu wa ta'ala
will reward or punish based on what you
do so these are examples simple examples let's
move on to the next point he's saying
again he's saying one of the distress of
the day of rising but he did not
say of the distresses of the world and
the akhira like why why did he focus
on yawm al-qiyamah qad nafas allahu anhu
qurba min qurba yawm al-qiyamah why didn't
he bring says qurba min qurba dunya like
from the from the qurba of this dunya
of the world why he didn't say that
what's the reason for this so let's see
how he explains it as as he said
with respect to easing and veiling someone said
with respect to that distress distresses are tremendously
severe tremendously severe matters and that does not
happen to everyone in the world in contrast
to difficulties and to the hidden faults and
wrongs that need veiling because hardly anyone is
able to be without that in the world
even if one experiencing difficulties in some important
necessities he says that basically look when it
comes to al-qurb these are the great
things tremendous things that not everybody can would
go through in their lives so therefore not
everybody needs alleviating these al-qurb for them
but in terms of difficult and hardships everybody
goes through hardships so therefore there was no
need to talk about it because it doesn't
happen to everybody that's the first opinion the
second one some say some say it is
because worldly anxieties in comparison with the anxieties
of the akhira are as if nothing so
Allah stores up the recompense for easing someone
else's anxieties with him so that he can
ease the anxieties of the akhira with it
he said because look I mean we don't
have to even mention anything about the dunya
because when you compare it to what's happened
in the akhira the things in dunya are
easy so there is no need for that
but focus on alleviating the suffering of the
akhira now in order to prove this point
he's going to bring a few evidences and
a few ahadith that shows the horror of
the day of rising and yawm al qiyamah
the first example something that shows that that
is the saying of the prophet sallallahu alayhi
wa sallam Allah will bring together the first
and the last on one plane so that
the crier can hear them and sight will
take them all in the sun will draw
near to them and people will have so
much misery and so and anxiety as they
will not be able to bear or support
people will say to each other do you
not see what has come to you should
you not look to see who will intercede
for you with your lord and he mentioned
the rest of the hadith of intercession so
he refers to the hadith of intercession a
very famous long hadith in Sahih al Bukhara
Muslim in which the prophet says when the
people gather on the day of judgment and
stand before their lord and before the judgment
starts they are now waiting and the sun
comes near them and they start sweating so
the next three actually four five paragraphs will
be given different scenes from that gathering speaking
about how close the sun is from them
how miserable they feel as a result of
that when people start sweating and their sweat
sometimes covers them all the way to their
ears speaking about the misery of that day
so they said that when you look and
you see all the miseries of that day
everything else becomes easy so therefore indeed the
kind of tafrid we're looking for the kind
of tafrid we're looking for is the most
important one and that's in the matters of
the akhira that's why he said he mentioned
the yawm al qiyamah so if you would
like to see those examples i have pointed
it to you number two number three number
four number five and number six all of
them are actually all the way down to
number seven are different narrations that highlight some
of the horrors that happens on the day
of razing let's go to number the second
point inshallah removal of hardship so he's saying
salallahu alayhi wasalam whoever makes it easy for
someone in difficulty allah will make it easy
for him in the world and the next
life also shows that hardship can also happen
in the next life so what he says
right now look he's gonna divide what kind
of hardships we go through that requires from
us to look for ease for them in
the akhira and in the dunya so he's
gonna be the example of the akhira and
allah describes the day of razing as being
a hard day and that it will not
be easy for the kafirun so that that
shows that it's easy for people other than
the kafirun he says abdullah bin shaytan al
rajim it will be a hard day for
the kafirun so if it's a hard day
on that day it's a very hard day
what the believers looking for to find ten
fees and make it easy for them when
everything is difficult for other people may allah
make it easy for us now as for
the dunya making things easier for someone who
is hard hard pressed in the world with
respect to property and money he chose one
example he says let me give an example
how to make things easy for people in
the dunya take the example someone who has
some problems with money the problems with money
like what so so with the property and
money maybe through one of the means one
of two means either by allowing him time
to repay a debt until things are easier
for him this is called al indar in
the arabic language al indar which means to
delay the person and allow the person to
take extra time because they cannot pay you
right now even though it's due even though
it's due like the debt is due right
now he's supposed to pay you today but
he comes and says look listen I'm so
sorry I know I have to pay you
today but unfortunately I don't have the money
you know I had a hard month I
couldn't make it blah blah blah can you
please give me another month so what's the
ruling on this like the person is not
denying you your haq is not denying paying
you back your money but he just doesn't
have it he just literally doesn't have it
I'm working on it it's not like he's
slacking or he's escaping the responsibility no he
just he just doesn't have it so what's
the ruling on this he says and that
is obligatory what is that obligatory over here
that if someone asks you to delay you
should accept that and the evidence for this
is as Allah says exalted is he if
someone is in difficult circumstances there should be
a deferral until things are so if someone
says look I don't have the money right
now can I get one extra month if
you don't mind so he said the obligation
he said that you should actually give them
the chance what if I need the money
do I have the right to say I
don't care you need to borrow the money
from somebody else get me my money you
do have the right to ask for it
because I need the money but if you
don't need the money then it becomes obligatory
upon you to give them the chance an
extra chance to pay you back do they
owe you extra cash for this I'm going
to give them an extra month so therefore
my thousand dollars I want them back thousand
dollars hundred dollars extra is that acceptable what
do we call that that's the essence of
which is absolutely haram right so that's the
first scenario he says the first scenario is
what is the other examples okay and sometimes
and sometimes it may be by foregoing repayment
if he if he is in debt and
if not then by giving him exactly so
much as will remove his hardship both of
these have tremendous merit so the first scenario
he said if someone owes you money and
they're unable to pay you defer the payment
give them extra time that's number one the
second he says by foregoing some of those
payments like what he says look how much
do you have right now he owes you
a thousand dollars how much do you have
I have about $900 he goes that's fine
give me $900 that's fine forget about $100
that's and the prophet recommends that sometimes as
part of the ihsan one time there was
an argument between another sahabi they start arguing
and their voices you're
outside have one face but inside you know
you have a different world and usually we
don't have access to your private life because
that's between you and Allah and those are
closest to you so therefore we always feel
worried about you know and to be exposed
always feel about being exposed everybody doesn't matter
how big you are or young you are
or good we all have these private secrets
in our lives like it's very interesting I
remember one time there was an interview with
the former president Obama actually on live TV
and his daughters were there so then the
interviewer asked one of the daughters a question
about something about the family so the daughter
she went off script and she started saying
you know actually and her father immediately he
says oh oh what does that mean he's
afraid that she's going to expose something that
she shouldn't speak about right it was was
worried that she's going to say something oh
my God national TV right that's just in
front of the people imagine if it's from
Allah so therefore concealing one another our mistakes
our errors our faults it's a virtue our
deen promotes that concealment it doesn't promote to
expose the people so he's going to speak
about a few things here inshallah in regard
to this matter go ahead this is one
of those matters on which there are many
texts in the same sense so many texts
in the hadith
of ibn abbas that the prophet said whoever
conceals the vulnerability of his brother muslim then
Allah will conceal his vulnerability on the day
of rising whoever exposes the vulnerability of his
brother muslim then Allah will expose his vulnerability
to the extent that he will bring disgrace
upon him in his own house like some
people their job is just to do that
that's their job like they utilize their energy
and only focusing on people's
mistakes instead of you being now a person
who covers their faults and mistakes and make
things right versus going out that's why today
part of the professional work of people when
you deal with others is the ultimate and
absolute concept of confidentiality that's what it means
over here that's part of your duty as
a muslim to respect people's privacy and observe
confidentiality that's the law of confidentiality as mentioned
in this hadith over here so who needs
concealment let's see that at the bottom of
the page who needs concealment know that there
are two types of people first those whose
wrong actions are veiled and nothing is known
of their acts of disobedience if there occurs
a lapse or a slip on his part
it is not permissible to disclose it nor
to violate the veil concealing it nor to
talk about it because that is haram backbiting
and it is this about which the texts
are narrated so basically this hadith speaks about
these people who are not known to be
sinners they're not known to commit haram and
brag about it and show it off and
write and take pictures and expose themselves to
we don't talk about these people we talk
about people who care about themselves and keep
themselves clean and so on but then they're
humans after all they made a mistake they
committed a sin whether it's something private or
public but at least they were not intending
to brag about that issue these are the
people the hadith speak about those are the
people that need to be protected and not
to be exposed and if you try to
expose these people look what the threat comes
in the ayah concerning that Allah exalted is
he says people
who
love to see filth being spread about concerning
those who people who
about concerning
those who love to see filth being spread
about concerning those love to what is meant
here is to spread filth for the mu'min
whose wrong action is veiled concerning that which
he does not does or is suspected of
while he is in fact innocent of it
as in the case of the story of
ifk the slander of aisha this is a
very famous story that we talk about in
other sessions before now one of the right
acting wazirs said to someone whom he was
admonishing exert yourself so that the wrong actions
of the disobedient people should be veiled because
making public their acts of disobedience is a
defect in the people of islam the best
of matters is to veil defects if the
like of this person came to us penitently
and full of regret and affirmed that he
was due a had punishment but did not
clarify what it was then he would not
be asked to clarify that but on the
contrary he would be told to return and
veil himself just as prophet s.a.w.
ordered ma'iz and the woman from ghamid
so what he's saying here is that look
one of the principles of islam is the
concealment of people's faults and errors that's one
of the major principles of islam it's not
the opposite here they love gossip if someone
does something they want to put it on
tabloid they want to put it on the
media they want to make money off of
it basically in the sharia it's the opposite
we need to conceal people's faults because exposing
these faults is unfortunately would hurt even the
image of islam and muslims now we talk
about people who are not known to commit
these sins like the people they keep exposing
here on the internet and keep exposing them
on tv that's a different story but we
talk about people who are just to cover
themselves and the prophet said forgive the people
of good qualities their slips like people of
status that they are known to be good
people and they are known to be respectful
but they slipped and they made a mistake
you need to forgive them and move on
you need to overlook that don't punish them
for this like that so that's the first
step the second type right now second there
is someone who is well known for the
acts of disobedience and who does them openly
not caring which of them he does or
what is said about him for doing them
this is the openly wicked person and it
is not backbiting to talk about him as
al-hassan al-basri and others stated there
is no harm in investigating the affairs of
someone like this in order to apply the
punishment to him so what does that mean
here those who are now openly brag about
it and they go online make an appointment
you know that we're going to be doing
this in this place and we're going to
be partying in that area and we're going
to like they expose in the haram and
the sin those are the people that you
are allowed to go investigate the matter and
even go and prevent it from happening if
possible if needed because they're bragging about it
because they chose for themselves to go out
there and expose themselves all the people in
my ummah will be okay except those who
expose themselves those who go out in public
look so as long as you keep your
sins private between Allah may Allah forgive you
but if you go out and start talking
about them bragging about it then that concealment
is broken so you are now being exposed
and you are allowed to be exposed in
that fashion so that's what he said now
what happens if one of those two types
or these two types what if they repent
in the bottom of the page he says
if anyone of the first type if anyone
of the first type turns penitently from his
wrong action then it is best that he
should turn to tawbah and keep it between
himself and Allah like if somebody committed fahisha
may Allah protect us and they feel guilty
but they are not known to do that
you know regularly they just slipped and now
they want to repent to Allah should they
go report themselves to get the punishment for
it the answer is absolutely not they should
just keep it to themselves repent to Allah
and move on with their lives that's the
first category what about the second one as
for the second type some say that it
is the same which means they should just
repent and move on but some say that
on the contrary it is better for him
to go to the ruler and confirm that
he himself has done something requiring the punishment
so that it can purify him like if
someone is known to be all out there
and committing all these sins and so on
so if he wants to purify himself properly
maybe he should go and confess about his
sins to get the punishment publicly so
that even if they commit adultery he told
them go back repent to Allah but they
insisted on being punished so the prophet had
no other option but to do that may
Allah conceal our faults our so
there's a respected brother looking for marriage and
he said that he only talked to one
girl at a time for marriage but I
know it's a lie is this something to
be concealed well I mean Islamically speaking it
is halal for people to talk to more
than one person at a time you know
for the sake of looking for proposals because
it's not binding yet it's not binding so
therefore they are allowed to talk to more
than one person however if they were asked
are you talking to somebody else at this
time and they said no that's a lie
and if the person who you know ask
you do you know if he's talking to
somebody else should I conceal it or confess
what do you guys think you need to
confess why is that because you owe them
this nasiha they are asking you for the
right advice so you give them the advice
and you don't conceal that how long do
you give someone to repay a debt as
you wish if you don't need the money
right now delay as long as you can
as long as you know they're working on
paying you that money it's not like you
give them a break no no you always
put them basically responsible keep them responsible for
it so is there any time where you
can say you know what sorry I need
my money right now yes you do so
you know what I gave you enough time
I need my money I don't care you
need to go borrow it from somebody else
or give me my money I just need
my money right now is it okay to
speak with someone about your sin so you
may find advice the answer is yes but
don't go to the ruler don't go to
the Muslim ruler because if you go to
the Muslim ruler and you confess your sin
you're most likely gonna be punished for that
subhanallah even if the sin or not the
sin the crime let's talk about crimes even
if the crime was committed long time ago
and you've never been punished for it and
you still brag about it and not feeling
guilty about it that person can be punished
when they confess to it there's a story
in which there was a man he was
sitting with an Amir like this man he
reached a certain level in his life until
he got to that level become now sitting
with the Amir so one day the food
came and as he was eating with the
Amir there were two pigeons or doves you
could say actually that they're eating so this
this companion start laughing the Amir said what
are you laughing at what are you laughing
at he goes laughing at the story happened
with me when I was young he goes
what was it he goes I was a
a highway robber he was a bad guy
basically he says one day I stopped a
caravan and then there was this guy who
I told him I'm gonna kill you give
me the money I'm gonna kill right now
and the man he begged for his life
I said no I'm gonna finish you and
there was nobody to testify and witness that
but there were two pigeons he said on
the on the tree and he says you
the pigeons you be my witness that this
man he killed me unlawfully so he said
I laughed at it I said how are
they gonna help you the Amir he stopped
eating he goes take him take him he
needs to be executed you just confessed your
crime and he says indeed these pigeons testify
for this innocent man subhanallah even at such
a very long time this man he thought
it was a joke he's gonna laugh with
the Amir he thought the pigeons gonna help
him and the Amir said yeah they did
I swear they did take him because you
confessed your crime now if someone has a
past sin like zina before marriage and has
repented to Allah should they still come clean
to their spouse especially if they have lied
about it previously Wallahi look if the person
repented a long time ago and they've been
sober and clean since then they shouldn't be
bringing it up at all and if they
insist on asking the question you should tell
them look even if I did it I
cannot tell you that because it's between you
and Allah it shouldn't be the case and
if the person keep insisting to know if
you did something or not that's a sign
of insecurity it's a red flag just move
on however if that sin results in liabilities
that will hurt your spouse in the future
then you should bring it up like what
health issues or having liability like a child
for example you're paying child support you should
bring it up so these are legal issues
right now so
part of the removal of hardship someone decides
to purchase a car with an interest based
loan they have money in the bank that
acquired interest and now to clean the money
up they want to use it to pay
off their interest based car loan can you
help them in this hardship by advising them
to pay off the car loan with the
money in the bank that acquired interest or
should they feed the needy with this money
or give it to the I mean that
that Riba is a sin to begin with
you shouldn't even have it in an account
that accrues Riba to begin with you shouldn't
keep it in a checking account at least
it's better for you and to take that
Riba which is a problem a crime in
itself and fix another crime with it don't
be like the people of the Sabbath who
cheated in this matter we don't do that
so try your best to get out of
that loan as quick as possible if you
can use the money not just the interest
no, use the capital that you have to
get yourself out of that loan it's better
for you inshallah do you give
time to pay for the Maher after the
divorce well it depends on the agreement if
the agreement has a deferred Maher that needs
to be paid within a specific period of
time then you give that time if the
amount is too large for them to give
don't create extra hardship on them to have
to sell their car or their house to
pay that Maher for example it has to
be based on payment for instance so it
depends on the circumstances Wallaha so if someone
is already actually exposing themselves so is there
a backbiting if we're talking about them they're
already out there now if you talk about
what's already out there simply about the action
itself that's fine but if we start talking
about the individual that becomes backbiting someone wants
to spend time in solitude but constantly has
negative thoughts and anxiety is it better for
them not to be in solitude the answer
is absolutely shouldn't be in solitude be in
the company of good people who can make
you inshallah ta'ala feel better inshallah azawajal
Wallahu ta'ala Jazakumullah khair Subhanakallah wa bahamdik
Assalamualaikum warahmatullahi wabarakatuh